Does Poverty Restrict Liberty? The intention of
this essay is to defend the view that poverty is the most potent obstacle of
liberty, contrary to the view that the poor are no less free than the rich. There
are two definitions of liberty that serve as a conceptual framework for this
question, that of positive and negative liberty. The essay will proceed
as follows: I begin by tackling the question of what liberty might be, and determining
what a constraint on liberty consists in. Having established the parameters
of my discussion, I offer Waldron s explication of the homeless condition to
provide a forceful example of the material and physical constraints poverty
imposes on society, independent of theoretical discussion. Lastly, I critique
Amartya Sen s concept of capabilities - which act roughly as a way of
conceptualising an individual s realistic ability to achieve the ends they
want. It is my intention to define poverty, not as a lack of income, but as a
capability deprivation that restricts the agent s ability to pursue his
chosen ends realistically. Freedom, in my view, is a social relation. The
freedom to determine one s own desires free of strictures is just as important
as the freedom to flourish I pose that the debilitating impact that poverty
has, either in relative or absolute terms denies an agent the basic
capabilities necessary to justify living a life of dignity. To this effect, I
plan to conclude that poverty is the most significant obstacle to not just an
individual s freedom, but also the future well-being of entire communities.
Sen s theory can therefore be extended, to include a list of basic
capabilities, which, if unsatisfied, leave an agent, or section of society,
unfree. John Stuart Mill s
eminent fascination with Liberty coalesces as he declares that if man is not
free to live as he desires, then society is unable to develop, crushed by the
weight of collective mediocrity .[1] I believe that given this claim,
it would benefit our debate to first examine a definition of liberty, and then
set this against whether poverty can be a legitimate obstacle against its proliferation.
Two definitions that have framed modern scholarship are that of positive and
negative liberty, concepts explicated at length by Isaiah Berlin. Negative liberty
states that one is free within a certain parameter, or boundary. For instance,
one is free to the extent that there is no interference by other people. By
contrast, positive liberty is the ability to determine one s own self, akin to
fulfilling one s own potential, and taking control of one s own destiny.[2] I think that positive
liberty is more in line with the Aristotelian notion of eudaimonia, or flourishing. If negative liberty were to an absence
of obstacles, then positive liberty would be to a presence of control. Though
positive liberty seems to be prima facie the more desirable definition of
freedom, it can be used to justify some forms of tyranny. Following this, one
may be able to justify some form of authoritarianism through making the somewhat
perilous distinction that there is a divided self one of base urges, and
one of higher, more rational desires.[3]
An advocate for positive liberty may even be able to declare that some individuals
are more rational than others. The fact that positive liberty is less concerned
with the individual and more concerned with the entire community leaves a
danger of oppression. However, the conception of positive liberty that I would
like to offer is more of an ascetic ideal, of internal personal growth stemming
from a move toward self-determination. I also think that the aforementioned
paradox of positive liberty can be avoided if we use our reason and
considered opinion to come to the conclusions others may find coercive. For instance,
a Muslim lady is justified in her adherence to wearing the hijab if she has considered all other opinions, and not been
coerced or bullied into arriving at her belief.I would now like to
make clear what I take to be a constraint on liberty. Obstacles of liberty can
take two forms: internal or external.[4] External obstacles, in
accordance with negative liberty, are the grosser manifestations of exclusion
such as doors, fences, laws, and markets. Internal obstacles are subtler, in
accordance with positive liberty, such as false beliefs, or phobias. The weakness
in adopting a negative conception of liberty is that one can argue from the
libertarian perspective that you are unable,
but not unfree. For example, a
negative libertarian could argue that if my Mother has a broken leg and is at
the top of the stairs, she is unable
to come downstairs but she is not unfree,
since she is only free to the extent that other people are not preventing
her. Though this seems to be intuitively true, this is a deceptively simplistic
example. Therefore, an obstruction to liberty is not just what a libertarian
like Hayek would refer to as an absence of coercion, but a more delicate ideal.[5] A government or body, in
my view can unintentionally render a group of people unfree, and one of these
means is the advent of poverty. Moreover, the distinction between an external
and an internal obstacle is also flawed. An internal obstacle to freedom such
as depression can be pre-disposed genetically, as well as caused by external
means. We must also
interrogate the claim that an entity can be causally responsible for unfreedom
but not morally responsible. Gerald Miller offers the example of a self-closing
door in a storage room, and two scenarios. One where he is hiding in a
cupboard, so his resident warden closes the door having checked everywhere
within reason. On a second scenario, his resident tutor closes the door without
checking who is in the room. Though his resident tutor had done everything expected
of him in scenario one, there is no difference in the outcome, and he is
causally responsible for both scenarios but only morally responsible for the
second.[6] Thus, there are still
means by which an agent can be causally responsible for a lack in freedom but
not morally. In the same way, one does not have to deem a capitalist system as
morally responsible, but causally responsible for poorer communities unfreedom
by benefitting some and leaving others arguably worse off.However, I find this
unconvincing. Miller interrogates the twin concepts of negative and positive
freedom to a further degree in stating that the negative conception of
freedom largely belongs to a libertarian view of capitalism, whereas the
positive conception of freedom signifies a socialist view. In addition, freedom
under capitalism is unequally distributed freedom depends not only on the
absence of legal action, but also on having the effective opportunities to
pursue one s chosen course of action. Miller s example of the watering hole
makes it a convincing case for the notion of personal obligation, especially
between a monopolist and a dependent party. Consider the only watering hole in
a desert manned by one person, charging an extortionate amount for a sip. Miller
asserts that even a libertarian such as Nozick would state that freedom is
restricted when faced with a monopoly.[7] Though the Nozickian may
respond by saying the man is violating a Lockean proviso of fair and equal
share for others, the example cannot be surmounted without appealing to a sense
of personal obligation to satisfy needs, paired with an obligation not to
violate the freedom of the needy. Though this view of obligation is subjective,
it is at least intuitively considerable to view poverty as a social relation
between the dependent and monopolist, where one party is morally responsible,
and accountable to the other. Next, as an example of this relation, I offer an
exposition of the homeless condition. When
establishing the link between poverty and liberty, it may be tempting to apply
theories of social justice to society as a whole I think that it is more
beneficial to regard poverty as a social relation which has extremely
individualising and isolating properties which deny the victim agency and
freedom, but more pertinently, denies them a space in society. The
disenfranchisement of the homeless community is embodied in Waldron s case
study of homelessness. Waldron s framing of the limiting powers of poverty is
able to penetrate the dense and callous theory employed to defend claims that
society is made up of equal persons. Firstly, anything
that exists has to exist somewhere. Yet, the ability to exist in a space is
restricted by the concept of private property, which grants exclusionary rights
to the owner.[8]
The onus to exclude lies not just on the owner of the property, but also with
the state. For example, I may call the police to remove someone I do not know
from my property. This can be contrasted with collective property, or public spaces
such as parks, playgrounds (in the States) and bridges. Given the framework of
the claim to be centred on the distinction between public and private, I will
now evince how a homeless person fits into this dichotomy. Waldron declares
that a homeless person is at all times, at the mercy of society. Since the
homeless are not allowed within private property, their only saving grace is
the communally held public sphere of parks and bridges. In essence, a homeless
person only has freedom to the extent that our society contains a communal
dimension.[9] The intervention of
the state contests this Waldron poignantly advances the claim that freedom
means nothing to a cold and hungry person - the material predicament of the
homeless takes precedent over abstract concerns regarding its existence, as the
freedom to sleep without being prodded with a nightstick outweighs other more
complex freedoms [10].
This is steeped in the conception of negative freedom homeless people are
only free to the extent that they are not forcibly removed from the space
they are occupying. As I have argued previously, this is in no way susceptible
to the objection that freedom and ability are synonymous homeless people are
able to forcibly enter a private property at any time, however, the threat of
being forcibly removed from such properties renders them unfree. Prohibitions
and rules, such as curfews and police patrols inhibit homeless persons from
existing in the public sphere either. Therefore, the limbo that homelessness
leaves them in, is precisely what their unfreedom consists in. It is the mere
fact that the agent is homeless that renders them unfree, limits their freedom
of association, desire for privacy, and a life worthy of self-respect. It is
therefore clear that the restriction of liberty has gross as well as subtle
manifestations, which are physically manifested within the homeless community.Having laid the
preliminary groundwork for my definition of freedom as a social relation, I
will now explicate Amartya Sen s capability theory. Despite competing
definitions of liberty, I pose that poverty makes it impossible to achieve
either one. Sen declares that in order to conceptualise liberty we need to
think about an agent s actual opportunities for well-being. Poverty, to Sen, is
a form of human oppression, and its proliferation causes a denial of
opportunities of living a tolerable life .[11] It seems clear that
poverty is a considerable restriction on what someone would deem to be a
minimally decent existence. Nonetheless, I shall now offer what I believe to be
the best explanation of how the menace of poverty poses a threat to an
individual s freedom. Capability theory argues that each agent has
functionings and capabilities . A functioning can be a being or doing
phrase, such as being healthy , or shopping for nutritious food to be
healthy . A capability is your real opportunity to achieve a functioning. For
example, travelling would be a functioning whilst the opportunity to travel
would be a capability. I argue that without the capabilities to fulfil basic
functionings, the agent can be deemed unfree. Poverty is disenfranchising,
debilitating, and above all, restrictive of one s ambitions. No basic
functionings such as eating healthily, or holding a decent job can be fulfilled
if the agent does not have the real opportunity to achieve it, and the urgency
of these basic needs, as Waldron has previously pointed out, is not captured by
a utilitarian account.[12] Therefore, the
proliferation of liberty is useless if it is not effectively possible to
realise it. Thus, it supports my argument to view poverty as the deprivation of
basic capabilities rather than merely lowness of income.[13] Aligned with this
assessment, I think that the capability approach is the strongest advocate of
my opinion that poverty restricts liberty because of its endorsement of the
understanding that the source of poverty is not just means based (concerning the agent s income), but is ends based instead, so that people have
the reason to pursue the ends that they desire, and the freedoms to satisfy
those ends.[14]
Thus, while low income is closely related to poverty, it is more convincing,
and above all, realistic, to think of it as capability deprivation. Another
reason why the capability approach offers a superior understanding of the
nature and full implications of poverty is its emphasis on the differing
circumstances between agents. People differ in their ability to convert means
into valuable opportunities - it is not enough to earn money. Sen spots
instances in which a household may misallocate their funds, which manages to
alienate certain members of the family. In Sen s experience with India, this
was almost always a woman.[15] Though this is not an
essay regarding gender inequality, the consideration of the nuanced social
difference between persons and appreciation of cultural milieu is another
reason why I would advance the capability approach over a utilitarian system of
justice, which fails to recognise the importance of the fact that fundamental
differences across cultures can detract from what is universally the greatest
good.[16] However, despite
its validity, it seems that Sen s theory is under-theorised. Martha Nussbaum
critiques Sen, and widens the scope of the debate to include a feminist
critique. I think that whilst her extension of Sen s work is salient and
purposeful, it would be productive to employ her theoretical framework (application
of capability theory to feminist concerns), to our question of poverty and
freedom. I think that the overlap between the treatments of disenfranchised
women is akin to that of homeless people in Waldron s argument, and that a
comparison between the two brings strength and force to my argument. Nussbaum s most
striking charge against Sen is that the latter does not define the level of
minimum capability for a just society.[17] To this effect, Nussbaum
gives her own list of basic capabilities, premised on the belief that we begin
with a conception of dignity of the human being, and of a life that is worthy
of that dignity .[18] Nussbaum outlines ten
basic capabilities that humans should be entitled to in a just society - among
them the ability to live a life of non-humiliation and self respect, but also
the right to hold property and seek employment on the same basis as others. The extension of
Sen s theory to include basic capabilities that are inalienable give the proper
priority to the capabilities which directly affect the poor this, in my
opinion bolsters the claim that no society can be considered free if such basic
capabilities are unable to be realistically achieved by a section of society.
Overall, it seems clear at this point that if poverty, for instance in the form
of homelessness restricts an agent from the basic capability to own property
and secure employment, then it is certainly a strong obstacle to freedom. It is
therefore clear that poverty should not just be understood in terms of a
deficit of wages, but also a deprivation from the opportunities to obtain
rights that the middle and upper echelons of society are able to take for
granted. To conclude, it
seems apparent that the deprivation of capability, or the realistic opportunity
to achieve is a more satisfying definition of poverty than simply low wages.
This definition, taken in tandem with the dual definition of freedom as freedom
from obstacles, and the ability to self-determine, makes a compelling case for
an individual s freedom being restricted substantively by poverty. In addition,
it seems callous to ignore the physical manifestations of such deprivation.
Waldron s article, in my view, has the implication that it is tempting to fall
into armchair philosophy and be ignorant of the salient facts that large
sections of our society are unfree and unable to enfranchise themselves. To
this effect, I recommend Nussbaum s list of basic capabilities as a foundation
for understanding how poverty isolates and restricts many communities from
achieving basic freedoms. Overall, I think that that poverty is an obvious and
ubiquitous restrictor of liberty. Words: 2997
Bibliography Journal ArticlesMiller, David,
Constraints on Freedom , Ethics,
94:1, University of Chicago Press, Chicago (1983) pp. 66-86.Sen Amartya Kumar, Anand Sudhir, Concepts of Human Development
and Poverty: A Multidimensional Perspective , in: Poverty and Human Development: Human Development Papers (1997). pp.
1-20. Waldron, Jeremy,
Homelessness and the Issue of Freedom , UCLA
Law Review, 39 California, (1991) pp. 295-324.
Print BooksBerlin, Isaiah Four Essays on Liberty . In David
Miller ed. The Liberty Reader
(Edinburgh: Edinburgh University Press, 2006) pp. 33-57 Feinberg, Joel, Social
Philosophy. New Jersey: Prentice Hall, 1973 Hayek, Friedrich, The Constitution of Liberty. Chicago:
University of Chicago Press, 1978Mill, John
Stuart. On Liberty (1909 edn) The Floating Press, [e-book] 2009 Nussbaum, Martha, Poverty and Human
Functioning: Capabilities as Fundamental Entitlements , in David B. Grusky and Ravi Kanbur eds., Poverty and Inequality. California: Stanford University Press,
(2006) pp. 47-75Sen, Amartya Kumar, Development as Freedom. New York: Alfred A Knopf, 2000Sen, Amartya Kumar, Equality of What? The Tanner Lectures on
Human Values, California: Stanford University, 1979
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[1] John Stuart Mill, On Liberty, (The Floating Press, 2009) p. 111 quoted
by Isaiah Berlin, Four Essays on Liberty . In David
Miller ed. The Liberty Reader
(Edinburgh: Edinburgh University Press, 2006),
p.
39 Isaiah Berlin, Four Essays on Liberty . In David Miller
ed. The Liberty Reader (Edinburgh:
Edinburgh University Press, 2006), p. 43.
Friedrich Hayek, The Constitution of Liberty, (Chicago: University of Chicago Press, 1978) p.11.
lt;/o:p>
Sen, Equality of
What? p. 219.
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